Robert Heinaman
Dados Biográficos
| ID | 1607527 |
|---|---|
| NOME | Robert Heinaman |
| PRENOMES | Robert |
| SOBRENOME | Heinaman |
| ASSINATURA | HEINAMAN R |
| AFILIAÇÕES | 1University College London |
| VERIFICADO | Não |
| TOTAL DE OBRAS | 27 |
| TOTAL DE CITAÇÕES | 14 |
| OBRAS COMO AUTOR | 25 |
| OBRAS COMO EDITOR | 2 |
| PRIMEIRO ANO DE PUBLICAÇÃO | 1979 |
| ANO MAIS RECENTE DE PUBLICAÇÃO | 2023 |
| ÍNDICE H | 2 |
Plato
This chapter discusses the A related and absolutely fundamental point for understanding why Plato believed in the Forms lies in their role as objects of thought. Parmenides presents the puzzling spectacle of Plato putting forward criticisms of his own Theory of Forms. The Eleatic Stranger, who leads the Sophist's conversation, examines a dispute between giants who define being in terms of matter, and gods who explain that being consists of the im…
Aristotle and moral realism
Introduction (Robert Heinaman. ) Acting as the Virtuous Person Acts (Bernard Williams. ) The Virtuous Agents Reasons: A Reply to Bernard Williams (Rosalind Hursthouse. ) The Twofold Natural Foundation of Justice According to Aristotle (Pierre Aubenque. ) Justice at a DistanceLess Foundational, More Naturalistic: A Reply to Pierre Aubenque (Truels Engberg-Pedersen. ) Testing the Limits: The Place of Tragedy in Aristotles Ethics (Jonathan Lear. ) T…
Plato and Aristotle's Ethics
This volume, emanating from the Fourth Keeling Colloquium in Ancient Philosophy, presents essays and comments by nine outstanding scholars of ancient philosophy, which examine the influence of Plato on the development of Aristotle's ethics. The essays focus on the role of pleasure in happiness and the good life (Christopher Taylor and Sarah Broadie), the irreducibility of ethical concepts to value-neutral concepts (Anthony Price and Sarah Broadie…
Eudaimonia As An Activity In Nicomachean Ethics 1. 8 – 12
Given the attention it has received, students of Aristotle may well be weary of the debate over inclusivist and non-inclusivist interpretations of the Nicomachean Ethics’ account of eudaimonia. But I believe the issue is worth revisiting because evidence favouring the non-inclusivist view has yet to be appreciated. While attention has focused on Nicomachean Ethics 1. 7, there is strong support for the non-inclusivist view in the immediately follo…
Actuality, Potentiality and De Anima II.5
Myles Burnyeat has argued that in De Anima II.5 Aristotle marks out a refined kind of alteration which is to be distinguished from ordinary alteration, change of quality as defined in Physics III.1-3. Aristotle's aim, he says, is to make it clear that perception is an alteration of this refined sort and not an ordinary alteration. Thus, it both supports his own interpretation of Aristotle's view of perception, and refutes the Sorabji interpretati…
Why justice does not pay in Plato's Republic
It is generally recognized that, in the Republic, Plato faces a difficulty in reconciling his requirements for good government with the main thesis of the dialogue.The main argument is devoted to answering Glaucon and Adeimantus, who question the rationality of just behaviour on the ground that such behaviour is against one's self-interest.All assume that it is rational to be just only if it is in one's self-interest to be just, and that it is in…
Why justice does not pay in Plato’s Republic
An abstract is not available for this content so a preview has been provided. Please use the Get access link above for information on how to access this content
Plato's Division of Goods in the Republic
In the Republic Plato draws a distinction among goods between (1) those that are good in themselves but not good for their consequences, (2) those that are good both in themselves and for their consequences, and (3) those that are not good in themselves but are good for their consequences. This paper presents an interpretation of this classification, in particular its application to the case of justice. It is argued that certain causal consequenc…
Social Justice in Plato's Republic
In two papers on the Republic 1 Gregory Vlastos argued that, insofar as it concerns the distribution of goods or 'the allocation of substantive rights,' 2 social justice was determined for Plato by 'the Principle of Functional Reciprocity':(FR) All members of the polis have equal right to those and only those benefits which are required for the optimal performance of their function in the polis. 3As everyone knows, Plato's ideal state divides int…
Frede and Patzig on Definition in Metaphysics Z.10 and 11
One of the many dif culties presented by Book Z of Aristotles Metaphysics concerns the account of de nition in chapters 10 and 11, an account which has been interpreted in a variety of ways. I believe that confusion on this issue has resulted from commentators failure to acknowledge Aristotles distinction between de nitions of composites of form and matter, which must specify material parts, and de nitions of forms alone, which must not mention m…
Activity and Praxis in Aristotle
On Ideas
Is Aristotle's Definition of Change Circular?
La definition aristotelicienne du changement dans « La Physique » III peut etre critiquee pour sa circularite. D'apres l'A., la nouvelle interpretation de la definition avancee par certains philosophes pour sa defense devrait etre rejetee
Rationality, Eudaimonia and Kakodaimonia in Aristotle
I argue that Aristotle does not believe all rational action aims at securing eudaimonia (happiness) for the agent. Intrinsic goods are worth having independently of their promotion of any further ends, including eudaimonia. Aiming for such a good or avoiding evil may be rational even when eudaimonia is impossible and not the agent's goal. "Politics" 1332a7f suggests that even the happy agent may act rationally without aiming for eudaimonia. The f…
Aristotle and the Mind-Body Problem
In this paper I will argue that Aristotle's position on the mind-body problem is probably best characterized as dualism. The question of whether dualism is true divides into three questions: Are there immaterial, non-physical substances? Are there non-physical mental events? Are there non-physical mental properties? Since Aristotle's position is clearer with regard to the first two issues than the third, I will confine the discussion to an examin…
Self-Predication in Plato's Middle Dialogues
In this paper I will argue that Plato is committed to self-predication in dialogues generally agreed to be earlier than the Parmenides. By this I mean not merely that Plato is committed to statements of the form (1) F-ness is F (S-statements) where F-ness is a Form. That Plato was committed to such statements is beyond dispute.' Rather I am claiming that (1) must be interpreted to mean (2) F-ness is characterized by F, or possesses F. While my th…
Eudaimonia and Self-sufficiency in the Nicomachean Ethics
There is a well known difficulty in understanding Aristotle's answer to central question of Nicomachean Ethics:' what is eudaimonia? Some, leaning on Bk. X, chapters 6-8, maintain that Aristotle's answer is contemplation to exclusion of anything else. Others, leaning on Bk. I, hold that eudaimonia includes other goods besides contemplation, especially (what I will call) moral action, exercise of moral virtues. Still others hold that Bk. X contain…
Once more
The Eudemian Ethics on Knowledge and Voluntary Action
In this paper I wish to explain and critically assess the Eudemian Ethics' account of the role of knowledge in voluntary action. As we shall see, the account we find there has a number of shortcomings, and I will also attempt to make improvements in Aristotle's theory which do not do too much violence to his original position. The understanding of Aristotle's views on the conditions for voluntary action in the Eudemian Ethics (hereafter EE) is ce…
XI—Communion of Forms
XI—Communion of Forms R. E. Heinaman R. E. Heinaman Search for other works by this author on: Oxford Academic Google Scholar Proceedings of the Aristotelian Society, Volume 83, Issue 1, 1 June 1983, Pages 175–190, https://doi.org/10.1093/aristotelian/83.1.175 Published: 08 September 2015
Being in the Sophist
Form and Universal in Aristotle - A. C. Lloyd
Form and Universal in Aristotle - A. C. Lloyd: Form and Universal in Aristotle. (Classical and Medieval Texts, Papers and Monographs.) Pp. vi + 89. Liverpool: Francis Cairns, 1981. Paper, £5. - Volume 32 Issue 1
Knowledge of substance in Aristotle
There is a fundamental problem in Aristotle's metaphysics which has received a good deal of attention ever since Eduard Zeller emphasized it in his book on Aristotle in the nineteenth century. The difficulty has often been expressed as an inconsistency between three propositions to each of which Aristotle is committed: (1) No universal is substance. (2) Knowledge is of what is most real. (3) Knowledge is of universals.
Self-Predication in the Sophist
A major problem in the interpretation of Plato's metaphysics is the question of whether he abandoned self-predication as a result of the Third Man Argument in the Parmenides. In this paper I will argue that the answer to this question must be 'no' because the self-predication assumption is still present in the Sophist
Non-substantial Individuals in the Categories
There is a dispute as to what sort of entity non-substantial individuals are in Aristotle's Categories. The traditional interpretation holds that non-substantial individuals are individual qualities, quantities, etc. For example, Socrates' white is an individual quality belonging to him alone, numerically distinct from (though possibly specifically identical with) other individual colors. I will refer to these sorts of entities as 'individual ins…
Eudaimonia and Self-sufficiency in the Nicomachean Ethics
There is a well known difficulty in understanding Aristotle's answer to central question of Nicomachean Ethics:' what is eudaimonia? Some, leaning on Bk. X, chapters 6-8, maintain that Aristotle's answer is contemplation to exclusion of anything else. Others, leaning on Bk. I, hold that eudaimonia includes other goods besides contemplation, especially (what I will call) moral action, exercise of moral virtues. Still others hold that Bk. X contain…
Aristotle and the Mind-Body Problem
In this paper I will argue that Aristotle's position on the mind-body problem is probably best characterized as dualism. The question of whether dualism is true divides into three questions: Are there immaterial, non-physical substances? Are there non-physical mental events? Are there non-physical mental properties? Since Aristotle's position is clearer with regard to the first two issues than the third, I will confine the discussion to an examin…
Rationality, Eudaimonia and Kakodaimonia in Aristotle
I argue that Aristotle does not believe all rational action aims at securing eudaimonia (happiness) for the agent. Intrinsic goods are worth having independently of their promotion of any further ends, including eudaimonia. Aiming for such a good or avoiding evil may be rational even when eudaimonia is impossible and not the agent's goal. "Politics" 1332a7f suggests that even the happy agent may act rationally without aiming for eudaimonia. The f…
Actuality, Potentiality and De Anima II.5
Myles Burnyeat has argued that in De Anima II.5 Aristotle marks out a refined kind of alteration which is to be distinguished from ordinary alteration, change of quality as defined in Physics III.1-3. Aristotle's aim, he says, is to make it clear that perception is an alteration of this refined sort and not an ordinary alteration. Thus, it both supports his own interpretation of Aristotle's view of perception, and refutes the Sorabji interpretati…
Plato's Division of Goods in the Republic
In the Republic Plato draws a distinction among goods between (1) those that are good in themselves but not good for their consequences, (2) those that are good both in themselves and for their consequences, and (3) those that are not good in themselves but are good for their consequences. This paper presents an interpretation of this classification, in particular its application to the case of justice. It is argued that certain causal consequenc…
Self-Predication in the Sophist
A major problem in the interpretation of Plato's metaphysics is the question of whether he abandoned self-predication as a result of the Third Man Argument in the Parmenides. In this paper I will argue that the answer to this question must be 'no' because the self-predication assumption is still present in the Sophist
Aristotle’s Tenth Aporia
L'A. analyse la dixieme aporie du livre B de la Metaphysique d'Aristote qui se demande si les principes des choses vivantes et perissables sont eux-memes perissables. Les formes substantielles ne sont pas eternelles, comme le laisse croire une erreur d'interpretation de Z8, car meme si elles sont immaterielles, elles sont cependant, inseparables de la matiere.
An argument in Metaphysics Z 13
In Metaphysics Z 13 Aristotle argues that no universal can be substance. Prima facie, this appears to rule out the possibility that any universal can be substance, species as well as genera. Nevertheless, many commentators have denied that this chapter intends to rule out the possibility that any universal can be substantial. Aristotle, it is thought, cannot wish to deny that any universal can be substance because he believes that some universals…
Knowledge of substance in Aristotle
There is a fundamental problem in Aristotle's metaphysics which has received a good deal of attention ever since Eduard Zeller emphasized it in his book on Aristotle in the nineteenth century. The difficulty has often been expressed as an inconsistency between three propositions to each of which Aristotle is committed: (1) No universal is substance. (2) Knowledge is of what is most real. (3) Knowledge is of universals.
Self-Predication in the Sophist
A major problem in the interpretation of Plato's metaphysics is the question of whether he abandoned self-predication as a result of the Third Man Argument in the Parmenides. In this paper I will argue that the answer to this question must be 'no' because the self-predication assumption is still present in the Sophist
Non-substantial Individuals in the Categories
There is a dispute as to what sort of entity non-substantial individuals are in Aristotle's Categories. The traditional interpretation holds that non-substantial individuals are individual qualities, quantities, etc. For example, Socrates' white is an individual quality belonging to him alone, numerically distinct from (though possibly specifically identical with) other individual colors. I will refer to these sorts of entities as 'individual ins…
Form and Universal in Aristotle - A. C. Lloyd
Form and Universal in Aristotle - A. C. Lloyd: Form and Universal in Aristotle. (Classical and Medieval Texts, Papers and Monographs.) Pp. vi + 89. Liverpool: Francis Cairns, 1981. Paper, £5. - Volume 32 Issue 1
XI—Communion of Forms
XI—Communion of Forms R. E. Heinaman R. E. Heinaman Search for other works by this author on: Oxford Academic Google Scholar Proceedings of the Aristotelian Society, Volume 83, Issue 1, 1 June 1983, Pages 175–190, https://doi.org/10.1093/aristotelian/83.1.175 Published: 08 September 2015
Being in the Sophist
Once more
The Eudemian Ethics on Knowledge and Voluntary Action
In this paper I wish to explain and critically assess the Eudemian Ethics' account of the role of knowledge in voluntary action. As we shall see, the account we find there has a number of shortcomings, and I will also attempt to make improvements in Aristotle's theory which do not do too much violence to his original position. The understanding of Aristotle's views on the conditions for voluntary action in the Eudemian Ethics (hereafter EE) is ce…
Eudaimonia and Self-sufficiency in the Nicomachean Ethics
There is a well known difficulty in understanding Aristotle's answer to central question of Nicomachean Ethics:' what is eudaimonia? Some, leaning on Bk. X, chapters 6-8, maintain that Aristotle's answer is contemplation to exclusion of anything else. Others, leaning on Bk. I, hold that eudaimonia includes other goods besides contemplation, especially (what I will call) moral action, exercise of moral virtues. Still others hold that Bk. X contain…
Self-Predication in Plato's Middle Dialogues
In this paper I will argue that Plato is committed to self-predication in dialogues generally agreed to be earlier than the Parmenides. By this I mean not merely that Plato is committed to statements of the form (1) F-ness is F (S-statements) where F-ness is a Form. That Plato was committed to such statements is beyond dispute.' Rather I am claiming that (1) must be interpreted to mean (2) F-ness is characterized by F, or possesses F. While my th…
Aristotle and the Mind-Body Problem
In this paper I will argue that Aristotle's position on the mind-body problem is probably best characterized as dualism. The question of whether dualism is true divides into three questions: Are there immaterial, non-physical substances? Are there non-physical mental events? Are there non-physical mental properties? Since Aristotle's position is clearer with regard to the first two issues than the third, I will confine the discussion to an examin…
Rationality, Eudaimonia and Kakodaimonia in Aristotle
I argue that Aristotle does not believe all rational action aims at securing eudaimonia (happiness) for the agent. Intrinsic goods are worth having independently of their promotion of any further ends, including eudaimonia. Aiming for such a good or avoiding evil may be rational even when eudaimonia is impossible and not the agent's goal. "Politics" 1332a7f suggests that even the happy agent may act rationally without aiming for eudaimonia. The f…
Is Aristotle's Definition of Change Circular?
La definition aristotelicienne du changement dans « La Physique » III peut etre critiquee pour sa circularite. D'apres l'A., la nouvelle interpretation de la definition avancee par certains philosophes pour sa defense devrait etre rejetee
On Ideas
Activity and Praxis in Aristotle
Frede and Patzig on Definition in Metaphysics Z.10 and 11
One of the many dif culties presented by Book Z of Aristotles Metaphysics concerns the account of de nition in chapters 10 and 11, an account which has been interpreted in a variety of ways. I believe that confusion on this issue has resulted from commentators failure to acknowledge Aristotles distinction between de nitions of composites of form and matter, which must specify material parts, and de nitions of forms alone, which must not mention m…
Social Justice in Plato's Republic
In two papers on the Republic 1 Gregory Vlastos argued that, insofar as it concerns the distribution of goods or 'the allocation of substantive rights,' 2 social justice was determined for Plato by 'the Principle of Functional Reciprocity':(FR) All members of the polis have equal right to those and only those benefits which are required for the optimal performance of their function in the polis. 3As everyone knows, Plato's ideal state divides int…
Plato's Division of Goods in the Republic
In the Republic Plato draws a distinction among goods between (1) those that are good in themselves but not good for their consequences, (2) those that are good both in themselves and for their consequences, and (3) those that are not good in themselves but are good for their consequences. This paper presents an interpretation of this classification, in particular its application to the case of justice. It is argued that certain causal consequenc…
Why justice does not pay in Plato's Republic
It is generally recognized that, in the Republic, Plato faces a difficulty in reconciling his requirements for good government with the main thesis of the dialogue.The main argument is devoted to answering Glaucon and Adeimantus, who question the rationality of just behaviour on the ground that such behaviour is against one's self-interest.All assume that it is rational to be just only if it is in one's self-interest to be just, and that it is in…
Why justice does not pay in Plato’s Republic
An abstract is not available for this content so a preview has been provided. Please use the Get access link above for information on how to access this content
Eudaimonia As An Activity In Nicomachean Ethics 1. 8 – 12
Given the attention it has received, students of Aristotle may well be weary of the debate over inclusivist and non-inclusivist interpretations of the Nicomachean Ethics’ account of eudaimonia. But I believe the issue is worth revisiting because evidence favouring the non-inclusivist view has yet to be appreciated. While attention has focused on Nicomachean Ethics 1. 7, there is strong support for the non-inclusivist view in the immediately follo…
Actuality, Potentiality and De Anima II.5
Myles Burnyeat has argued that in De Anima II.5 Aristotle marks out a refined kind of alteration which is to be distinguished from ordinary alteration, change of quality as defined in Physics III.1-3. Aristotle's aim, he says, is to make it clear that perception is an alteration of this refined sort and not an ordinary alteration. Thus, it both supports his own interpretation of Aristotle's view of perception, and refutes the Sorabji interpretati…
Plato and Aristotle's Ethics
This volume, emanating from the Fourth Keeling Colloquium in Ancient Philosophy, presents essays and comments by nine outstanding scholars of ancient philosophy, which examine the influence of Plato on the development of Aristotle's ethics. The essays focus on the role of pleasure in happiness and the good life (Christopher Taylor and Sarah Broadie), the irreducibility of ethical concepts to value-neutral concepts (Anthony Price and Sarah Broadie…
Classical Philosophy and Thought (25 obras) · Philosophy (23 obras) · Epistemology (22 obras) · Philosophy (12 obras) · Psychology (9 obras) · Law (8 obras) · Ancient philosophy (7 obras) · Law (7 obras) · Political science (7 obras) · Law and economics (6 obras)